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SHORT THREAD CRITIQUE OF ST. THOMAS AQUINAS | SUMMA THEOLOGIAE | AGAINST LOVE & WILL IN GOD
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Article 1. Whether love exists in God?

 I. To the contrary, I object:
1. God should not possess faculties. Faculties imply other, alike to how sight implies there is light for it to see. Any faculty possessed by God must be perfected, and so the perfect faculty must actualise its perfect end.
Therefore, by necessity of God possessing said faculty, he must actualise the perfect end of that faculty. The faculty of love necessitates either the reception or impartation of love, so he is made to either make beings which will love him and/or beings which he can love.
Being forced to make beings to achieve his perfection is a deficiency, but without doing so he cannot perfect his faculty, leaving him imperfect.
2. Suppose the faculty’s perfection is achieved internally: what cause can be given to justify the faculty? If God is simple, he must also be uniform. If he is uniform, then he is one.
Being one, uniform, and simple, there can be no need for any internal faculties to complete him. He cannot be thought to have faculties that he effects upon himself as there is no portion of God which is distinguished from another.
Being one and the same, the faculty is rendered a needless addition as its self-convergence dilutes God’s simplicity of quietude oneness.
Article 1. Whether love exists in God?
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(St. Thomas Aquinas, Summa Theologiae ctd.)
To the contrary, I object:
1.We read “the acts of the will tend towards good and evil”, and that “good is essentially and especially the object of the will and the appetite”, evil being “only the object secondarily and indirectly”.
The nature of will is denominated by Aquinas as being either of the ‘intellective appetite’ or the ‘sensitive appetite’. Will, then, is being’s act towards either the primary or secondary goods.
Thus by this we would define will as a ‘transitive mode’: the cause of act in being which motions it either towards primary or secondary goods in seek of its perfection within the Good.
2.Will cannot be in God as God subsists in self-sufficient union with himself and with all things. There are no participles in God although he envelops all things; each thing is subject to God’s omnipresence, meaning he holds all things within himself uniformly and at once.
Therefore, he does not will nor love towards any particular of the union because God’s union with the particulars is by way of God’s omnipresence immanently achieved in uniformity, simplicity, and singularity.
3. To hold will towards himself, which is to say that God wills to love himself, would be absurdity. As aforementioned, inward will towards himself would be a self-convergence that violates God’s simplicity, entailing there be within God a faculty which treats himself as a...
...distinct object to be willed upon. As his self-sufficient union entails simplicity, self-objectification would violate his simple oneness.
4.Further, as will is the transitive mode whereby act is caused in being to move towards their perfection via either the primary (intellective) or secondary (sensitive) goods, God must not participate in this will.
God, by his nature, is possessive of the whole and is the object of Good itself. Wholly Good and self-sufficient, any placing in God the transitive mode is to make deficiency.
The ocean has no will towards any one portion of its waters, nor the whole Earth towards any one part of its totality, but yet both subsist in simple unions of being: the ocean simply the self-same whole of all its waters, the Earth simply the self-same...
...whole of all its many particulars. In even these inferiors there is found no need for self-will, so we ought not give the efficiency of simple union to the material unions but then deny God this efficiency.
Surely, instead, we would see that God too in his perfect efficiency subsists needless and surpasses the requisite of will.

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On the request of Garud, Bhagwan Vishnu, the rider of Garud, described this Puran based in Taksharya Kalp. It has ninteen thousand shlokas.
This book begins with a question and goes on to describe the Shrishti.


Then it describes the Surya puja vidhi, Diksha, Shradha, Nav vyuh puja, Vishnu sahastra naam kirtan and dhyan, Yog, Mrityunjay puja,Mala mantra, Shivarcha, Gopal puja, Trailikya mohan Shridhar puja, Vishnuarcha, Devpuja, Sandhya, Pancham tattva, Durga and Chakra Archana,

Maheshwar puja, Pavitra ropan puja, Murti dhyan, Vaastu maan, Prasaad, Sarvdev pratishtha, Ashtaang Yog, Daan dharm, Prayaschit, Narak description, Chakravyuh, Jyotish, Samudra shastra, Swar gyan, Tirth, Importance of Gaya, Different Manvantars, Pittra's, Varna dharma,

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Chhand shastra, Discipline, Snan Vidhi Tarpan, Bali Vaishvadev, Pavarna Karma, Sapindan, Dharmasar, Repentence of sins, Prati sankraman, Karmafal, Yug dharm, Vishnu bhakti, Method of Namaskaar to Hari, Narsingh strotras, Gyanamrit, Vishnuarchan strotras, Principles of Sankhya,
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#Ramayana #LecturesOnTheRamayana

In today's thread and perhaps some subsequent threads, we will start looking into Rama as a person. The author clearly tries to bring out the human aspect of Rama captured beautifully in some of the verses.

1/


Please note, the discussion is NEVER challenging the supreme divinity of the person, but tries to capture the nuances or the finer points of the Bhagwan.

Sri Rama had extra-ordinary merit - Unequalled, Unmatched merit. He always remained at his own highest level.

2/

He seldom fell below it at times, wherein one can spot the conditions that led to the decline. In these conditions, he did & said things that his own higher nature would never approve.

Sri Rama was indeed the guardian and embodiment in himself of Dharma.

3/

Some incidents bring out the very best in him where he is able to uphold his own moral ideal.

For ex, when Vibhishina sought asylum, he held a council of war with all eminent counsellors. Except Hanuman whose advice was considered weak, rest all including Lakshmana ..

4/

recommended him to reject Vibhishina, with a few even ordering killing him.

He listened to this charged conversation (a skill where we humans utterly lack today) & said the famous words:
" No man shall seek my protection in vain. No matter who, how undeserving, how wicked..

5/
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Thread about Shashanka and alleged persecution of the Buddhists. The purpose of this thread is to defy their claims while tackling a few other issues.

(Very long thread but useful) 1/n

Shashanka was a Shaivite king of Gauda with his capital being Karnasuvarna.
He is often accused to be a persecutor of Buddhists by the certain historians prejudiced folks to form a picture that Hindu kings were also against other religions just like the muslim kings. 2/n

Much of Shashanka's life after 619 CE is not very much known to us. Historians primarily cite from a few sources like 1) Banabhatta's Harshacharita and 2) Hsuan Tsung's Si Yu Ki(SYK), both being 7th century texts and 3/n

3) Manjushri Mula Kalpa(MMK), an 8th century text sometimes also dated as a 12th century text. 4/n

The method of accusing Shashanka as a Buddhist hater is established by saying that Shashanka desecrated Buddha's sacred marks, destroyed the Bodhi Tree in Gaya and replaced the Buddha statue w Shiva after which he died as he incurred a mortal flesh-rotting disease 5/n
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One key element of the Islamic intellectual tradition is the commentary. Commentaries on the Qurʼan (tafsīr) began early in Islamic history, but from about the 12th or 13th century, well into the 19th, commentaries on other scholarly texts became extremely common. -jm


Usually a commentary is called a sharḥ, and a supercommentary (i.e. a commentary on a commentary) is called a ḥāshiyah. Sometimes you get all the way up to a fourth- or fifth-level supercommentary. -jm


Sometimes it's hard to even tell what the "core text" is, because even a very famous text that's the core of many commentaries might present itself as an abridgement or comment on something even earlier. -jm


Commentaries might serve multiple purposes: to explain obscure grammar or vocabulary, to dig into particular legal cases, etc. Even to show why the core text is wrong. Eventually you get some Ottoman Turkish commentaries that translate Persian poems and then comment on them. -jm


Authors of commentaries often mark quotes from the core text by key words like "qawluhu" ("what he said") and manuscripts often emphasize this by writing these words in red or putting a line over the quoted text, so you can figure out who is talking. -jm
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We will not be diminished in our faith by a culture of “thoughts and prayers.” We are a people praying for the courage and wisdom to act.

a blessing for when violence is done in the name of Jesus

Jesus we are furious.
we are trembling.
we are outraged,
that murderous acts of violence
are committed in Your Name.

Lord God, come and set things right,
starting right here, right now.

God have mercy.
Christ have mercy.
Spirit have mercy.

the voice of the Lord is powerful;
the voice of the Lord is full of majesty.
psalm 29:4 KJV

God have mercy.
Christ have mercy.
Spirit have mercy.

say unto God,
o how wonderful art thou in thy works,
through the greatness of thy power
shall thine enemies be found liars unto thee.
psalm 66:3 (1662 Coverdale)

blessed are we who say, God,
You saw it,
the banner of the holy name of Jesus
exploited and as good as trampled on,

even while it was being held high
over acts of blind fury and deadly violence--
the day that lawmaking stopped
and lawlessness and chaos broke through.

God, you saw the sparks that set all this in motion:
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